Vincent's Word Studies, by Marvin R. Vincent, , at sacred-texts.com
An orator (ῥήτορος)
An advocate. The Jews, being little acquainted with Roman forms and laws, had to employ Roman advocates.
Very worthy deeds (κατορθωμάτων)
From κατορθόω, to set upright. Hence, a success consequent on right judgment ; a right action. The best texts, however, read διορθωμάτων, settings right; amendments. Thus the sentence reads, literally, obtaining much peace through thee, and amendments taking place for this nation through thy providence, we accept, etc.
Forethought. Providentia Augusti (the providence of the emperor) was a common title on the coins of the emperors.
Be tedious (ἐγκόπτω)
See on hindered, Pe1 3:7. The meaning is, rather, "that I may not further hinder thee, or detain thee.
See on gentle, Pe1 2:18.
A few words (συντόμως)
Lit., concisely. From συντέμνω to cut down or cut short.
Pestilent fellow (λοιμὸν)
Lit., a plague or pest.
Originally, one who stands first on the right of a line; a file-leader. Thus Thucydides says that all armies when engaging are apt to thrust outward their right wing; and adds, "The first man in the front rank (ὁ πρωτοστάτης) of the right wing is originally responsible for the deflection" (v., 71). Here, of course, metaphorically, as A. V. and Rev. Only here in New Testament.
See on heresies, Pe2 2:1.
The only passage in scripture where this term is used to denote the Christians. See on Mat 2:23.
To profane (βεβηλῶσαι)
The word is akin to βηλός, threshold, and βαίνω, to step; and its fundamental idea, therefore, is that of overstepping the threshold of sacred places. The word profane is the Latin pro fanum, in front of the sanctuary; that which is kept outside the fane because unholy.
We laid hold
The best texts omit all after these words as far as by examining.
Paul. It would refer to Lysias if the omitted passage above were retained.
But the best texts read συνεπέθεντο, jointly set upon or assailed. So Rev., joined in the charge.
The more cheerfully (εὐθυμότερον)
The best texts read the positive of the adverb, εὐθύμως, cheerfully.
See on Act 9:2.
See on Act 24:5. The word is commonly used in an indifferent sense, as signifying merely a school or party. So Act 15:5; Act 28:22. Here, however, in a bad sense - schismatic sect, as in Co1 11:19.
Better, as Rev., serve. See on Luk 1:74.
God of my fathers (τῷ πατρώῳ Θεῷ)
A familiar classical phrase, and therefore well known to Felix. Thus Demosthenes calls Apollo the πατρῷος (ancestral god) of Athens. Socrates is asked (Plato, "Euthydemus," 302), "Have you an ancestral Zeus (Ζεὺς πατρῷος)?" So, frequently, in the classics. Similarly, the Roman phrase, Di patrii, "the gods of the forefathers." On the Roman reverence for the ancestral religion, see note on Act 16:21. The Roman's own sentiment would prepare him to respect Paul's.
Or, as Rev., look for. The word admits of either sense.
Exercise myself (ἀσκῶ)
Originally, to work raw material, to form: hence, to practise, exercise, discipline; and so, in ecclesiastical language, to mortify the body. Of the kindred adjective ἀσκητικός our word ascetic is a transcript.
Void of offence (ἀπτόσκοπον)
Lit., without stumbling; unshaken. The word is used thus in a passive sense here, as in Phi 1:10. In Co1 10:32, it occurs in the active sense of giving offence to others, or causing them to stumble.
Whereupon (ἐν οἷς)
More correctly, in which (occupation); while so engaged. The best texts, however, read ἐν αἷς, in which, the pronoun agreeing in gender with offerings. The sense, according to this, is, as Rev., margin, in presenting which (offerings).
Adjourned the case. Only here in New Testament.
I will know the uttermost (διαγνώσομαι)
Better, as Rev., I will determine. See on Act 23:15.
From ἀνίημι, to send up; thence, to loosen, release. It is almost exactly expressed by our vulgarism, to let up. The noun here is more correctly rendered by Rev., indulgence. In all the other New Testament passages it is rendered rest, ease, or relief. See Co2 2:13; Co2 7:5; Co2 8:13; Th2 1:7.
To minister (ὑπηρετεῖν)
See on officer, Mat 5:25.
Righteousness, temperance, the judgment to come
Three topics which bore directly upon the character of Felix. Tacitus says of him that he "exercised the authority of a king with the spirit of a slave;" and that, by reason of the powerful influence at his command, "he supposed he might perpetrate with impunity every kind of villany." He had persuaded his wife Drusilla to forsake her husband and marry him. He had employed assassins to murder the high-priest Jonathan, and might well tremble at the preaching of the judgment to come. Temperance (ἐγκράτεια) is, properly, self-control; holding the passions in hand.
Trembled (ἔμφοβος γενόμενος)
Lit., having become in fear. Rev., better, was terrified.
For this time (τὸ νῦν ἔχον)
Or, for the present. Very literally, as to what has itself now.
He hoped also (ἅμα δὲ καὶ ἐλπίζων)
A comma should be placed after thee (Act 24:25), and the participle ἐλπίζων, hoping, joined with answered: "Felix answered, 'Go thy way, etc.,' hoping withal that money would be given him."
See on talked, Act 20:11.
Porcius Festus came into Felix's room (ἔλαβε διάδοχον ὁ Φῆλιξ Πόρκιον Φἤστον)
Rev., better, Felix was succeeded by Porcius Festus. The Greek idiom is, Felix received Porcius Featus as a successor.
To shew the Jews a pleasure (χάριτας καταθέσθαι τοῖς Ἰουδαίοις)
Lit., to lay up thanks for himself with the Jews. Rev., correctly, to gain favor with the Jews.